In my heart and with my words, I make complete tawalli (allegiance) to you, and complete tabarri (opposition) to those who stood against you, at the head of whom was Yazid. You had the right to rule, and the one who sought your submission had no right.

I have so much still to learn about what it means to follow you, but I will follow you until the end of this world, with Allah’s permission.

My pledge to you is my pledge to your grandfather, the Best of Creation, blessings and peace be upon him and his family.

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The usual combination of saying subhan Allah and alhumdulillah and Allahu akbar has a meaning that many overlook.

Subhan Allah means that Allah is completely different from the material creation. It is often translated simply as “Glorified is Allah.” Theologically, it is connected to tanzih, which is to make a thorough distinction between Allah and the creation. Allah is exalted above any comparison to the creation.

On the other hand, alhamdulillah – often translated as “all praise is due to Allah” – is theologically related to the opposite of tanzih, which is tashbih. Tashbih is to compare Allah to the creation for the sake of understanding something about Allah. For example, we talk about the “mercy” of a mother and the “Mercy” of Allah, and we say that Allah’s mercy is far greater than the mercy of mother (as is stated in many hadith). So when we have a good meal, we say alhamdulillah because we recognize that ultimately it is Allah who has given it to us. In some way, it is from Allah and so we attribute its praiseworthiness to its Owner.

Tashbih and tanzih form a dialectic, a back and forth that creates mental and emotional movement. We know that Allah is not the deliciousness of food nor the beauty of a sunset, and yet we enjoy food and sunsets as reflections of Allah in some way. When we recognize that Allah is distinct from the world, we say subhan Allah and when we see Allah’s presence in something we say alhamdulillah.

Allahu akbar breaks the dialectic – it affirms that Allah is greater than both tanzih and tashbih. Allah is beyond all dialectics and dualities. The Reality of the Real (al-Haqq) is greater than any conception we can form of Reality. Allah is both intimately connected to and transcendentally disconnected from that which is not Allah in the greatest of ways. Allahu akbar.

All three are true, and saying them together complements each other and leads one closer to that which all three phrases have in common: الله